Commentary on the Gospels and Acts

Whose son is he?]

They were curious in genealogies. A shame therefore it was for them, to be ignorant of Christ's 〈◊〉 and 〈◊〉 .

They say unto him, the son of David]

Herein they said 〈◊〉 , but not all: for they conceived no 〈◊〉 of Christ, then as of a 〈◊〉 man. Our Savior therefore takes a text, out of Psal. 110. and 〈◊◊〉 them of his 〈◊〉 . 〈◊〉 must be well versed in 〈◊〉 mystery of Christ, and neglect nothing 〈◊〉 to be 〈◊〉 by us.

Sit thou on my right hand]

As my fellow and coaequal, Zach. 13. 7. Philip. 2. 6. And as Christ is at the right hand of his Father, so is the Church at the right hand of Christ, Psalm 45. 9. which is a place both of greatest dignity and safety.

Neither durst any man, &c.]

How easily can God button up the mouths of our 〈◊◊〉 , yea and plead for us in their consciences, as he did for Mr Bradford and many more of the Martyrs, whom as they could not outreason, so neither could they but conceive well of the Martyrs innocence, triumphing in their persecutors consciences.

Verse 1. Then spake Jesus to the multitude, &c.]

CHrist having confuted and confounded the Scribes and Pharisees, turns him to the people and to his Disciples: and that he might do nothing to the detriment of the truth, he here 〈◊〉 , that they despise not the doctrine of the Pharisees, so far 〈◊〉 it was sound and sincere without leaven; but try all things, 〈◊〉 fast that which was good. Be advised, and remember to search into the truth of what you hear, was the counsel of Epicharmus.

Verse 2. Sit in Moses chair ]

i. e. Have the ordinary office of teaching the people, but quo iure, he questioneth not. The Priests and Levites should have done it, but the Scribes and Pharisees had for present taken it upon them, stepped into the chair, and there set 〈◊〉 . R m. 2. 20. So Hildebrand and his successors, have invaded Peters chair, as they call the sea of Rome, but what said an Ancient? Non habent Petri haereditatem, qui 〈◊〉 non 〈◊〉 . They have no right to Peters chair, that have not Peters faith. The Index 〈◊〉 , commands ( sublestâ fide, ) instead of Fidem Petri, to print it Sedem Petri. 〈◊〉 〈◊〉 , said Calvus to Vatinius, & digniorem 〈◊〉 dic qui Praetor 〈◊〉 Catonem. Put on a good face, and say that thou art 〈◊〉 for the office then Cato himself. But what a bold face had 〈◊〉 the 〈◊〉 who meeting the devil, required his chair of him, as one that better deserved it? He had his desire I doubt not. But if 〈◊〉 and Pharisees sat in 〈◊〉 chair, it's no news 〈◊〉 for bad men to succeed better; as Timothy Herulus did Proterius the good Bishop of Alexandria, and as Arminius did Junius in the 〈◊〉 place at Leyden.

Verse 3. All therefore whatsoever ]

Not their traditions, superstitions, and corrupt glosses upon the Law, but whatsoever they teach that is agreeable to truth: so long as they sit close to Moses chair, and keep it warm, as it were, hearken to them. God's good gifts are to be acknowledged and improved even in the worst, as David made Saul's epitaph, 2 Sam. 1. though the devil preached his funeral, 1 Sam. 28. 19.

Verse 4. For they bind heavy burdens, &c.]

Their human 〈◊〉 : so do the Popish Doctors (heirs herein to the 〈◊〉 , of whom this Sermon is not more historical, then of the other it is prophetical,) The inferior Clergy they make preach every day in Lent without intermission, throughout all Italy in the greater cities: so as six days in the week they preach on the Gospel of the days, and on the Saturday in honor and praise of our Lady. Whereas the Pope and Bishops preach not at all. So for the Laity; they must fast with bread and water; when the Priests have their suckets and other sweet meats three or four times on their mock-fast-days. What should we speak of their pilgrimages to Peru, Jerusalem, &c. penances, satisfactions, &c. And no man must question, but obey without sciscitation. Walter Mapes sometimes Archdeacon of Oxford, relating the Popes 〈◊〉 simony concludes, Sit tamen Domina mater{que} 〈◊〉 Roma baculus in aquâ fractus, & absit credere quae vidimus. In things that make against our Lady-Mother Rome, we may not believe our own eyes.

Verse 5. To be seen of men ]

Theatrically, thrasonically, and for ostentation, as stage-players or painted-faces. See notes on, chap. 6. verse 2. 5. Saints more seek to be good, then seem to be so.

Verse 6. And love the uppermost rooms ]

Which is a singular vanity, and yet hath bred greatest contestation in the Church; as between the Bishops of Rome and Constantinople, the Archbishops of Canterbury and York justling in Parliament for precedency, even unto blows and bloodshed: what doleful effects followed upon the contention between the Lord Protectour and his brother in K. Edward the sixths days, raised by their 〈◊〉 wives, who could not agree about place? The Apostles rule is, in honor to pre 〈◊〉 one another, Rom. 12. 10. And true humility is like true balm, that still in water sinks to the bottom: like the violet, the sweetest but lowest of flowers, which hangs the head downwards, and hides itself with its own leaves.

Verse 7. And to be called of men Rabbi ]

They were tickled with high titles, and thought it a goodly thing to be held and styled Magnifico's, to be fly-blown with flatteries. There is not a more vainglorious people under heaven then the Jews. Hence that rabble of titles amongst them in this order ( 〈◊〉 in a little before the nativity of our Savior) Rabbi Rabban, Rab, Rabbi, Gaon, Moreh, Morenn and Moreh tsedek. So the Friers proceed in their vain-glorious titles from Padre benedicto to Padre Angelo, then Archangelo, Cherubino, and lastly Cerephino, which is the top of perfection. Are not these those 〈 in non-Latin alphabet 〉 the Apostle inveighs against, those great swelling titles of vanity?

Verse 8. Be not ye called Rabbi ]

Do not ambitiously affect such a title, as if you were the only ones, and others not worthy to be named in the same day with you. Swelling in the body is an ill symptom, but worse in the soul.

Verse 9. Call no man your father ]

i.e. Give no man absolute power over you; be not the servants of men, or slaves to their opinions or mandates, as Friers are to their superiors, to argue or debate on whose commands is held high presumption: to search their reasons, proud curiosity: to detract or disobey them, breach of vow equal to sacrilege.

Verse 10. One is your master ]

Where then are Magistri nostri Parisienses? our Doctors resolutissimi? our Masters of opinions, whose word must stand for a law, whose tenets must pass for Oracles? By the Canon-law, Omnes sanctiones Apostolicae sedis irrefragabiliter 〈◊〉 observandae. The Pope may not be disobeyed.

Verse 11. Shall be your servant ]

The word signifies one that is ready pressed to raise dust, to do his utmost endeavor with all possible expedition in any business, that he is set about.

Verse 12. And whosoever shall exalt himself, &c.]

Loe here a great miracle, saith Augustine. God is on high, and yet the higher thou liftest up thyself, the farther thou art from him: the lower thou humblest thyself, the nearer he draweth to thee. Low things he looketh close upon, that he may raise them: proud things he knows. afar off, that he may depress them. The proud Pharisee pressed as 〈◊〉 God as he could: the poor Publican, not daring to do so, stood aloof off: yet was God far from the Pharisee, near to the Publican.

Verse 13. 〈◊〉 unto you Scribes, &c.]

By these eight dreadful woes, as by so many links of an adamantine chain, our Savior draws these hypocrites down to hell their place, and there leaves them to be reserved unto judgment. S ^t Jerome was called Fulmen 〈◊〉 , the Churches thunderbolt. How much more might this be attributed to Christ? How terribly doth he here thunderstrike these stupid Pharisees though he saw well (with Father Latimer ) that whosoever will be busy with 〈◊〉 vobis, shall shortly after come coram nobis.

Verse 14. Ye devour widows houses ]

Though they pretended to be great fasters, Luk. 18. 12. yet. their 〈◊〉 prepared deceit, as Eliphaz hath it, Job 15. 35. and their throats (those open sepulchers swallowed up whole houses (such was their covetousness) and that of widows (such was their cruelty) and that under a pretence of long prayers, which was their hypocrisy: for while their lips seemed to pray, they were but chewing that morsel, that murthering 〈◊〉 that made them receive the greater damnation. Multi in terris 〈◊〉 , quod apud inferos digerunt, saith Augustine. Many 〈◊〉 that on earth, that they must digest in hell, where the never-dying worm will feed greedily upon all such covetous caitiffs, as have the greedy worm under their tongues, and their ill-gotten goods gotten already into their bowels, 〈◊〉 these Pharisees had: which therefore God shall fetch thence again with a 〈◊〉 .

Verse 15. Ye compass sea and land ]

They walked the round, as the devil doth, to gain proselytes; they spared for no pains to pervert men (as now the Jesuits those Circulatores & 〈◊〉 ; ) should not we be as diligent and indefatigable to convert them to God? Shall we not be as 〈◊〉 in building stair-cases for heaven, as seducers are in digging descents to hell. If Saul seeking Asses found a Kingdom, shall not we by seeking others find heaven?

Verse 16. Ye blind guides which say ]

His watchmen are blind, was an old complaint, Isa. 56. 10. Which that it is a foul fault the Rabbin's have there noted from one letter (in the Original) of the word rendered Watchmen, bigger then his fellows. How many are there that thrust into the Ministry, wanting both heart and art to teach the people? These lead their flocks to the pits brink, wherein if they perish, themselves lie lowermost.

Verse 17. Whether is greater the gold, &c.]

The cause must needs be more noble then the 〈◊〉 . But the dust of covetoulnes had put out the eyes of these buzzards, and expectorated their 〈◊〉 . It is a besotting sin, and bereaves a man of right reason. Avidus 〈◊〉 non videndo. Papists, our modern Pharisees, are most corrupt in those things, where their honor, 〈◊〉 , or profit is engaged. In the doctrine of the Trinity that 〈◊〉 not upon these, they are sound enough.

Verse 18. But whosoever sweareth by the gift, &c.]

Vbi utilitas, 〈◊◊〉 , saith Epictetus, where there is gain, there is godliness. And, Deos quis{que} sibi utiles 〈◊〉 , 〈◊〉 another. All the worldlings plowing, sailing, building, buying, buts upon commodity, 〈◊〉 knows no other deity. These Pharisees strove to reduce all 〈◊〉 to their own purses and paunches, though they rendered men thereby not only irreligious, but unnatural, Mat. 15. 5, 6. See the Notes there.

Verse 19. Ye fools and blind ]

The second time so. For behold they have rejected the word of the Lord (yea the Word, the Lord Christ) and what wisdom was in them? Jer. 8. 9. True it is, they were accounted the only 〈◊〉 men: Where is the wise, 〈◊〉 is the Scribe? saith S. Paul. As if wise and Scribe were terms convertible. And for the Pharisees, they did so carry away the hearts of the people, that there was no holy man that was not termed a Pharisee, as we find in their 〈◊〉 . And, 〈◊〉 the most straitest sect of our religion, I 〈◊〉 a Pharisee, saith Paul, Act. 26. 5. They were 〈◊◊〉 , and did utterly out-shine and obscure those other sects of Sadducees and Essenes, the later whereof are not so much as mentioned in the Gospel: And yet we see what esteem Christ had of them, and what titles 〈◊〉 here bestows upon them: To teach us not to rest in 〈◊◊〉 , nor to think it sufficient that others think well of 〈◊〉 . But let every man prove his own work, Galat. 6. 4. and know, that not he that commends himself, or is commended by others, is approved, but he whom the Lord 〈◊〉 , 2 Cor. 10. 18.

Verse 20. Whoso therefore shall 〈◊〉 ]

It was not lawful to swear by the altar, or by any creature whatsoever, Jer. 5. 7. (much 〈◊〉 by idols, Amos 8. 14. I myself, saith Latimer, have used in mine earnest matters to say, Yea by S. Mary, which indeed is naught.) But though these oaths be formally naught, yet they are finally binding: and being broken they are plain perjury, because they are all reduced to God himself, no otherwise then if they had been taken expressly by the name of God. Hence it is that the oaths of Papists, Turks, Heathens (though superstitious) are obligatory, 〈 in non-Latin alphabet 〉 , quasi 〈 in non-Latin alphabet 〉 , An oath is an hedge, which a man may not break.

Verse 21. And by 〈◊〉 that dwelleth therein ]

By his grace in his ordinances, yea 〈◊〉 his glory, which sometimes filled the temple. This temple at Jerusalem, together with that of Diana at Ephesus (which was also built of Cedar in an apish imitation of God's temple, as Vitruvius 〈◊〉 others witness) were destroyed much about one and the same time; Believe me, saith Christ, the hour cometh, when ye shall neither in this mountain, not yet at Jerusalem worship the father. Demosthenes saith, That man's heart is God's best temple, where he dwells with delight, so it be beautified with modesty, piety, justice, &c. And this is the end of our creation, saith another, that man should be the Temple of God, and God the Altar of man.

Verse 22. By the throne of God ]

Heaven is his throne, and earth his footstool: yet may we not conceive that God is commensurable by the place, as if he were partly here, and partly elsewhere: but he is everywhere all present. See more in the Notes on Mat. 5. 34.

Verse 23. Ye pay tithe of mint ]

The Chaldee word for mint signifies also a book of histories: because in that one poor herb large stories of God's wisdom, might, and love, are described unto us. In tithing this and other pot-herbs the Pharisees were over and above solicitous, and even superstitious, and all for a name. So in the year of grace, 1435. Capistranus the Minorite, being sent into Germany and other countries by Pope Nicolas to preach obedience to the Sea of Rome, gat a great deal of credit and respect to his Doctrine by putting down dicing, carding, dancing, feasting, masking, interludes, &c. although he taught not one syllable of sound doctrine, touching Christ and his merits, 〈◊〉 of faith, patience of hope, &c. There are both Magnalia & 〈◊〉 legis, the great and the lesser things of the law: both must be looked to. Hypocrites are nice in the one, but negligent of the other.

Verse 24. Which strain at a gnat, &c.]

A proverbial speech warranting the lawful use of such expressions, for illustration of a truth. The Greeks have a like proverb; to gargle down an image, statue or colosse; that is, to make no bones of a foul fault, when matters of less moment are much scrupled. Saul kept a great stir about eating the flesh with the blood, when he made nothing of shedding innocent blood. Doeg was detained before the Lord, by some voluntary vow belike. But better he had been further off, for any good he did there. The Priests made 〈◊〉 of putting the price of blood into the treasury, Matth. 27 6. who yet made no conscience of imbruing their hands in the innocent blood of the Lamb of God. The Begardi and Beginnae, a certain kind of heretics, Anno 1322. held this mad opinion, that a man might here attain to perfection, and that having attained to it, he might do whatsoever his nature led him to: That 〈◊〉 was no sin, but to 〈◊〉 a woman was a mortal wickedness, &c.

Verse 25. Ye make clean the outside ]

True Ephraimites or rather Canaanites, so they are called, Hos. 12. 7, 8. that is, mere natural men, Ezek. 16. 4. the balances of deceit were in their hands, they loved to oppress, yet so long as thereby they grew rich, they flattered themselves and said, In all my labors they shall 〈◊〉 none iniquity in me; that were sin. Hypocrites if they can but make fair to the worldward it is enough. But as the fish Sepia is bewrayed by the black color, which she casteth out to cover her: so the hypocrite is convinced by the very show of godliness, under which he hoped to have lurked. God so discovers his deceitful courses, as that his wickedness is showed before the whole Congregation, Pro. 26. 26.

Verse 26. Cleanse first that which is within ]

God loveth truth in the inwards, Psal. 51. 6. O Jerusalem wash thy heart, Jer. 4. 14. (not thy hands only, as Pilate did:) this breeds constancy and evenness in all our outward behaviours, I am. 4. 8. Grace and nature both begin at the heart, at the center, and from thence goes to the circumference. Art and hypocrisy, begin with the face and outward lineaments.

Verse 27. Ye are like unto whited Sepulchers ]

The Jews had their vaults or caves for burial. These the wealthier sort would paint, garnish, beautify at the mouth or entrance of them. And hereunto our Savior alludeth, Intùs Nero, foris Cato: 〈◊〉 hic ut Piso, vivit ut Gallomus, &c. It was said of the Sarmatians, that all their virtue was outward: And of Sejanus, that he had only a semblance of honesty, Intùs summa adipiscendi libido, within he was full of extortion and 〈◊〉 . Hypocrites seem as gloworms, to have both light and heat: but touch them, and they have neither. The Egyptian temples were beautiful on the outside: when within ye should find nothing, but some serpent or crocodile. Apothecaries boxes oft have goodly titles, when yet they hold not one dram of any good drug. A certain stranger coming on 〈◊〉 unto the Senators of Rome, and colouring his hoary hair and pale cheeks with vermilion hiew, a grave Senator espying the deceit, stood up and said, What sincerity are we to expect at this man's hands, whose locks and looks, and lips do lie? Think the same of all painted hypocrites.

Verse 28. But within ye are full, &c.]

Fair professors they were, but foul sinners, not close, but gross hypocrites, such as knew themselves to be so; like as Jereboam's wife knew herself to be disguised, when she went to the Prophet: and as the whore that offered sacrifice to cover her whoredom, Prov. 7. 14. This hypocrisy goes worthily coupled 〈◊〉 with iniquity. It ariseth from secret Atheism, as in Ananias and Sapphira that noble pair of hypocrites, and paveth a way to the unpardonable sin, as in these Pharisees.

Verse 29. 〈◊〉 build the Tombs, &c.]

And lost their cost, because they received not their doctrine. So do the Papists at this day in their pretended honoring the ancient Saints and Martyrs, whose religion and practices they persecute in the true professors. How much better Rabus, Crispin, the French Chronicler, 〈◊〉 , Fox, and others, who have raised the Martyrs, as so many Phaenices, out of their ashes again, by recording their holy lives and Christian deaths? And how shall Cope and Kemp stink forever in the nostrils of all good people? The former 〈◊〉 fouling so much fair paper in railing at, and casting reproach upon the holy Martyrs of the Protestant religion, in his sixth dialogue especially: The later, for disgracing them some few years since, excusing the powder traitors at same time, in a Sermon at S. Mary's in Cambridge.

Verse 30. If we had been in the days ]

Either these men grossly dissembled, or their hearts greatly deceived them; For certainly, an Herod and Herodias to John Baptist, would have 〈◊〉 an Ahab and Jezebel to Elias. But as it was said of Demosthenes, that he was excellent at praising the worthy acts of 〈◊〉 , 〈◊〉 so at imitating of them: In like sort may we say of the 〈◊〉 , they could well declaim against their forefathers 〈◊〉 , but not so well disclaim them. They were adversus sua ipsorum 〈◊〉 facundi 〈◊〉 , as one speaketh in a like case. Shrill accusers of themselves.

Verse 31. Wherefore ye be witnesses, &c.]

Here our Savior casts all their cost in their teeth, as if thereby 〈◊〉 had meant to commend 〈◊〉 fathers curelty in killing the Prophets, since they 〈◊〉 it, by persecuting him and his to the death. 〈◊〉 is commonly hereditary, and runs in the blood: and (as we use to say of 〈◊〉 ) The older it is, the stronger; as in the deadly feud of Scotland, taken away by K. 〈◊〉 .

Verse 32. Fill ye up then the measure ]

Ironice 〈◊〉 . It gives us to understand, that sinners are stinted, and cannot do what mischief they would. If at any time they exceed their commission (as they are apt) and help forward the affliction, as out of their innate malice they will, God will soon grow jealous for 〈◊〉 , and take them off, Zech. 1. 14, 15. When 〈◊〉 hath 〈◊〉 her ephah, God will soon transport it into the 〈◊◊〉 〈◊〉 , Zech. 5. 8. - - 11. When it is once ripe in the field, God will not 〈◊〉 it to shed to grow again, but cuts it up by a just and seasonable vengeance.

Verse 33 Ye Serpents ]

Serpentum tot sunt venena, quot genera, saith Isidore, tot pernicies, quot species, tot 〈◊〉 , qnot colores. See how our Savior sharps up these 〈◊〉 , that, if possible, they might be made sound in the 〈◊〉 . So deals Peter by Simon Magus, Paul by Elymas, many of our Champions by their Popish Antagonists. Before God you are deceivers of the people (said M. Philpot Martyr, to his persecutors) afore God there is no truth in you. And to mocking Morgan, he said, I must tell thee, thou painted wall and 〈◊〉 , in the name of the living Lord, that God shall 〈◊〉 fire and brimstone upon 〈◊◊〉 of his word, and 〈◊〉 of his people, as thou art. And afterward, Thou art but an Ass in the things of God, in that thou kickest against the truth, and art void of all godly understanding. Thou hast seduced others (said Bonner to Philpot ) and madest them rejayce and sing with thee. Yea, my Lord, quoth he, we shall sing when you shall cry, Woe, woe, except ye repent. What an arrogant fool is this (said the Bishop) I will handle thee like an heretic, and that shortly. I fear nothing, I thank God (said the other) that you can do unto me. But God shall destroy such as thou art, and that shortly, as I trust. Likewise to the Bishop of Chichester he spake thus. I perceive you are blind guides and leaders of the blind, and therefore, as I am bound to tell you, very hypocrites tvrannously persecuting the truth, which you are not able to disprove. Thus Hilary called Constantius Antichrist, and 〈◊〉 devil, because they were Arians.

Verse 34. Wherefore, Behold I send you ]

O the infinits goodness of God, in striving by his Spirit with refractory sinners in the use of the means, waiting their return!

Verse 35. From the blood of righteous Abel ]

God reckons of men by their righteousness, Rom. 10. The righteous (let him dwell where he will, and by whom) is better then his neighbor, saith Solomon. This was Cain's grief, who was of that wicked one, and slew his brother: And wherefore slew he him, but because his own works were evil, and his brothers righteous? So Alphonsus Diazius, that Cain the second, slew his brother John, because he could not win him to Popery. And I would this patriarch of the devil (as one calls Cain ) did not still live in his sons and successors, who carry about his club that is red with Abel's blood, Imo ut 〈◊〉 sacram adorans & venerantur, think they do a goodly act in killing up the poor lambs of Christ. Caesar 〈◊〉 said to have slain Grecinus Julius for this reason alone, for that he was a better man, then that it was for the tyrants behoof, to suffer him to live.

Verse 36. Shall come upon this generation ]

In that last desolation of Jerusalem, whereof more in the next Chapter. God will not fail to punish persecutors. See Acts and Mon. of the Church, fol. 1902. to 1950. Good for them therefore is the counsel that Tertullian gave Scapula a bloody persecutor, If thou wilt not spare us, yet spare thyself: If not thyself, yet thy City Carthage.

Verse 37. How often would I, &c.]

How then could they perish, whom God would have saved? It is answered, Voluntas Dei alia est praecepti, revelata Antecedens, alia beneplaciti, arcana Consequence. By the former God willed their conversion, but not by the later. A King wills the welfare of all his Subjects: yet he will not acquit those that are laid up for treason, 〈◊〉 , and the like foul crimes. A father is willing to give his son the inheritance: yet if he prove an unthrift, he will put him beside it, and take another. How oft would I have gathered? that is (say some) by the external Ministry of the Prophets, sent unto thee, verse. 34, 35. Not by internal regenerating operation of the spirit.

Verse 38. Behold, your house is left, &c.]

City and temple both. God will not always stand men for a sinning-stock. They 〈◊〉 will not hear his word, shall hear his rod, and feel his sword too. Elisha hath his sword as well as Jehu and 〈◊〉 , 1 King. 19. 17. and the one usually precedes the other. They therefore that say, Following of Sermons will make men beggars, forget that 〈◊〉 take away the Gospel from Jerusalem 〈◊〉 to leave their houses, as well as God's house, 〈◊〉 .

Verse 39. Till ye shall say, Blessed, &c.]

That is, Ye shall never see me, or not till the general Judgment: whenas you that would not obey that sweet voice of mine, Come unto me, ye that are weary, &c. 〈◊〉 have no other command of mine to obey but that dreadful Discedite, Go ye cursed into everlasting fire, &c.

Verse 1. Departed from the Temple ]

NEver to return more to it. In the ninth, tenth and eleventh Chapters of 〈◊〉 , God makes divers removes, and still as he goes out, some judgment comes in: and when he was quite gone, then followed the fatal calamity in the utter ruin of the City and Temple. So it was then, and so it was now, according to that, Hos. 9. 12. Woe also to them when I depart from them. So Ier. 6. 8. Be instructed, ô Jerusalem, lest my soul be dis-jointed 〈◊〉 thee, lest I make thee desolate, a land not inhabited. Whatever therefore we do, let us retain Christ with us: lay hold on him, as Magdalene did, Take him by the feet as the Shunamite did the Prophet, as the Shulamite held her Spouse, constrain him to stay with us as the two Disciples going to Emmaus, cry

Verse 2. There shall not be left here, &c.]

This was afterwards fulfilled, when the Temple was set on fire by Titus his soldiers, that it could not be quenched by the industry of man. Titus (it is said) would have preserved the Temple, as one of the worlds wonders, from being burnt, but could not: such was the fury of the soldiers, set awork by God doubtless. And when, upon the taking of the city and Temple, the army saluted him Emperor, and many others by way of congratulation sent him crowns and garlands, he, by a memorable example of modesty, refused them, saying that he had done nothing more then lent his hands and help to God, who declared his 〈◊〉 wrath against that sinful people. And when Julian the Apostate to spite the Christians, permitted and encouraged the Jews to re-edify their Temple at his charge, and they attempted it accordingly, they were hindered from heaven by a mighty earthquake, together with balls of fire issuing out of the ground works, and consuming the builders. There are that say that at the same time the Temple at Delphi was utterly overthrown by earthquakes and thunder-bolts, and could never since be repaired. When Phocas the 〈◊〉 sought to secure himself by building high walls, he heard a voice from heaven telling him, that though he built his bulworks never so high, yet sin within would soon undermine all. We may say the same to the Jesuits telling us so oft in their writings, de magnitudine Ecclesiae 〈◊〉 , that be they never so high-set, God, for their abominations, will abase them. It is observed of Rome, that since it became the Popes seat, it was never 〈◊〉 by any, but it was sacked and ransacked. See its destiny elegantly and emphatically set forth, Rev. 18. 21.

Verse 3. Came unto him privately, saying ]

Because it was dangerous to speak publicly of the destruction of the Temple, as the examples of Jeremy and Steven show. Howbeit Micah the Morashite prophesied in the days of 〈◊〉 saying, Zion shall be plowed, &c. and the mountain of this house shall be as the high-places of a forest. And God stirred up many faithful 〈◊〉 to cry out against Rome in her ruffe, and to foretell her ruin. In the year 1159. lived Joannes Sarisburiensis, who reproved the Pope to his face, and wrote his Polycraticon, wherein he freely taxeth all the Romish hierarchy. Bernard also told the Bishops of his time, that they were not teachers but seducers, not Pastors but Impostures, not Prelates but Pilate's, &c. And a certain Painter blamed by a Cardinal for colouring the visages of Peter and Paul too red, tartly but fitly replied that he painted them so, as blushing at the lives of their successors.

Verse 4. Take heed that no man deceive you ]

Try the spirits, and turn from false doctrines, as you would do from a serpent in your way, or from 〈◊〉 in your meats. Deceivers are fly and subtle, and that old serpent, more subtle then them all, catcheth the deceived by the deceiver, as the fisher doth one fish by another, that he may make a prey of them both. These, as Harpies, have virgins faces, vultures tallons: they are ravening wolves in sheep's-clothing, &c. Shun them therefore, for they will increase to more ungodliness, and their word will eat as doth a gangrene, 2 Tim. 2. 16, 17. Theodosius tore the writings of the Arians that were presented to him. And when he desired to confer with Eunomius, his Empresse Placilla dissuaded him, very earnestly; lest being perverted by his speeches he might fall into heresy

Verse 5. Shall come in my name ]

Or, under my name, saying I am Christ, as 〈◊〉 the Egyptian, 〈◊〉 the Galilean, Act. 5. 36. 37. Barchocab and others of old, who were miserably slain by the Romans. So one Moore, in K. Edward the sixths time, took upon him to be Christ: So did Hacket in Q. Elizabeth's time, David George likewise and others in Germany: that I say nothing here of Papists, who desperately deny the Lord that bought them, and wickedly set up Antichrist in his stead (as were easy to prove,) who opposeth him not so much in his nature or person, as in his unction and function, and thence also hath his name.

Verse 6. See that you be not troubled ]

Or frighted, as soldiers are by sudden alarm. Quid timet hominem homo in sinu dei positus? David was undaunted, Psal. 3. 6. & 27. 3. He looked not downward on the rushing and roaring streams of dangers that ran so swiftly under him, for that would have made him giddy: But steadfastly fastened on the power and promise of God All-sufficient, and was safe. So at the sack of Ziklag. 1 Sam. 30. 6.

Verse 7. For nation shall rise, &c.]

See here the woeful effects of refusing God's free offers of grace. They that would have none of the Gospel of peace, shall have the miseries of war. They that loathed the heavenly Manna, shall be hunger-starved. They that despised the only medicine of their souls, shall be visited with the pestilence. They that would not suffer heart-quake, shall suffer earthquake. Or as that Martyr expresseth it. They that trembled not in hearing, shall be crushed to pieces in feeling. As they heap up sin, so they treasure up wrath: as there hath been a conjuncture of offenses, so there shall be of their miseries. The black horse is at the heels of the red, and the pale of the black, Rev. 6. 4. God left not Pharaoh, that sturdy rebel, till he had beaten the breath out of his body: nor will he cease pursuing men with his plagues, one in the neck of another, till they throw the traitors head over the wall.

Verse 8. All these are the beginning, &c.]

q. d. There yet remain far worse matters then war, famine, pestilence, earthquakes. And yet war is as a fire that feeds upon the people, Isa. 9. 19, 20. Famine is far worse then that, Lam. 49. Pestilence is God's evil Angel, Psal. 78. 49, 50. Earthquakes are wondrous terrible, and destructive to whole cities, as to Antioch of old, and to Pleurs in Italy alate, where fifteen hundred men perished together. A conflux of all these abides the contemners of Christ's Gospel. The holy Martyrs, as Saunders, Bradford, Philpot, &c. The Confessors also that fled for Religion in Q. Mary's days acknowledged (as Ursinus relates) that that great inundation of misery came justly upon them for their unprofitableness under the means of grace, which they had enjoyed in K. Edwards days. When I first came to be Pastor at Clavenna, saith Zanchi, there fell out a grievous pestilence, that in seven-monethsspace consumed 1200. persons. Their former Pastor Mainardus, that man of God, had often foretold such a calamity for their Popery and profaneness: But he could never be believed, till the plague had proved him a true Prophet: and then they remembered his words, and wisht they had been warned by him.

Verse 9. And shall kill you ]

Besides the butcheries at Jerusalem, that slaughter-house of the Saints, Nero orientem fidem primus Romae cruentavit, Nero was the first Roman persecutor, saith Tertullian, who therefore calleth him the dedicatour of the condemnation of Christians: He is said to have made such a bloody decree as this, Quisquis Christianum se esse confitetur, is tanquam generis humani convictus hostis, sine ulteriori suidefensione capite plectitor. Whoso confesseth himself a Christian, let him be put to death without anymore ado, as a convicted enemy of mankind.

Verse 10. And then shall many be offended ]

As not willing to suffer. How many revolted for fear in the Primitive times, were abjured here in Q. Mary's reign, fell to Popery in the Palatinate and other places in Germany since the troubles there, as fast as leaves fall in Autumn? Somewhat men will do for Christ, but suffer nothing.

Verse 11. And shall deceive many ]

Witness the Eastern and Western Antichrists, those deceitful workers, that have drawn millions of souls into hell, by their grand impostures. The world went wondering after those two beasts, which as the Panther, hid their horrid heads, that they may take men with their fleshpleasing superstitions: And (as the serpent Scytale) when they cannot otherwise overtake the flying passenger, they so bewitch him with their beauty and bravery, that he hath no power to pass away.

Verse 12. And because iniquity shall abound ]

In these last and worst times, as Bernard yoketh them, and as the Scripture oft describeth them. There was never but one Noah, that with two faces saw both before and behind him. But loe that Ancient of days, to whom all times are present, hath told us, that the last shall be the loosest, the dregs of time, the sink of sins of all former ages.

Verse 13. But he that endureth ]

It is but a He, a single man, that holdeth out: when Many loose their love, and therewith their reward, 2 John. 8. Ecebolus, AEneas Sylvius, Baldwin, Pendleton, Shaxton and many others, set forth gallantly; but tired ere they came to their journeys end. Of them that verse was verified, Principium fervet, medium tepet, exitus alget. Like the Galli Insubres, they showed all their valor in the first encounter. Like Charles the 8. of France, of whom Guicciarden noteth, that in his expedition to Naples, he came into the field like thunder and lightning, but went out like a snuff. Like Mandrobulus in Lucian, who the first year offered gold to his gods, the second year silver, the third nothing. Or lastly, like the lions of Syria, which as Aristotle reporteth, bring forth first five whelps, next time four, next three, and so on, till at length they become barren. So Apostates come at last to nothing, and therefore must look for nothing better then to be cast off forever: when they that hold out and hold on their way, passing from strength to strength, from faith to faith, &c. shall be as the Sun when he goeth forth in his strength; yea they shall shine forth as the Sun in the kingdom of their father, Matth. 13. 43. Caleb was not discouraged by the Giants, and therefore had 〈◊〉 the place of the 〈◊〉 : so those that hold out in the way of heaven, shall be sure to have heaven. Thomas San-Paulins at Paris, a young man of eighteen years, being in the fire, was plucked up again upon the gibbet, and asked whether he would 〈◊〉 ? To whom he said, That he was in his way toward God, and therefore desired them to let him go. 〈◊〉 Merchant of Paris his case was nothing so comfortable, who for jesting at the 〈◊〉 , was by them condemned to be hanged: But he, to save his life, was content to recant, and so he did. The Friers, hearing of his recantation, commended him, saying, If 〈◊〉 continued so, he should be saved. And so calling upon the officers, caused them to make haste to the Gallows to hang him up, while 〈◊〉 was yet in a good way (said they) lest he fall again.

Verse 14. For a witness unto all Nations ]

Whilest, with Moses, it 〈◊〉 the Egyptian, saveth the 〈◊〉 ; is a favor 〈◊〉 life to some, of death to 〈◊〉 ; who shall be left without 〈◊〉 by the Gospel preached to them, as those that by their obstinacy have willfully cut the throats of their own poor souls, refusing to be reformed, hating to be 〈◊〉 . Sure it is that the last sentence shall be but a more manifest declaration of that judgment, which the Lord in this life, most an end, by his word hath passed upon people.

Verse 15. The abomination of dissolution ]

That is Antichrist, say some Interpreters; and hitherto may fitly be referred that of 〈◊〉 ; who in his 〈◊〉 of the year 964. reckoning up some Popes 〈◊〉 wicked, he calleth them, The abomination of desolation standing in God's Temple. Others understand it of the Roman Eagles or Ensigns. Others of the Emperor Gaius his statue, said by some to 〈◊〉 set up in the Sanctuary. As others again of Titus his picture placed there, which haply was that one great sin that so troubled him upon his death-bed. But they do best, that understand the text of those abominable authors of desolation, the Roman Armies; who laid waste that pleasant Land, and destroyed the Nation; as, besides what Daniel fore-told, is set 〈◊〉 by Josephus at large in his sixth and seventh book, De 〈◊〉 Iudaico.

Verse 16. Flee into the mountains ]

As 〈◊〉 at length did, for Zoar was too hot to hold him: So should Judea be for these, who were therefore to repair to Pella beyond Jordan, where they were hid till the indignation was over-past, as Eusebius hath it, in the third book and fifth Chapter of his history. Such a receptacle of religious people was Geneva in the 〈◊〉 persecution. And such (blessed be God our strength for his unspeakable 〈◊〉 ) is at this present Warwick -Castle to myself writing these things, and to many others in these troublous times. So 〈◊〉 , and many godly people were entertained and safeguarded by that noble Franciscus a 〈◊〉 in the German wars.

Verse 17. Not come down to take anything ]

See here the miseries of war, which now, alas, we feel and can 〈◊〉 to; being glad to flee for our lives with the loss of all, lest with 〈◊〉 , seeking to save our goods, we lose 〈◊〉 and all; glad if we may 〈◊〉 with the skin of our teeth: And how like 〈◊〉 our present 〈◊〉 to end in a deadly consumption! War is called evil by a specialty, 〈◊〉 . 45. 7. Sin, Satan, and war have all one 〈◊〉 , Evil is the best of them. The best of sin is deformity, of Satan 〈◊〉 , of war misery. God yet offereth us mercy, as 〈◊〉 did those he warred against, whiles the lamp burned. O let us break off our sins by repentance, and be 〈◊〉 in it, lest we should seem to come 〈◊〉 , Heb. 4. 1.

Verse 18. Return back to take his clothes ]

The body is 〈◊〉 then raiment: And although there is great use of clothes, in flight especially, to save us from the injury of wind and weather (for we carry the lamps of our lives in 〈◊〉 , 〈◊〉 it were) yet life for a prey (though we have nothing else) in a common calamity is a singular mercy. A living dog is better then a dead lion, saith Solomon. The Gibeonites, to save their lives, submitted to the meanest offices of being hewers of wood, &c. Skin for skin, &c. Job 2. 4. We should be content to sacrifice all to the service of our lives.

Verse 19. Woe to them that are with child, &c.]

By the laws of Nations, women with child, babes and sucklings, maids and old folk should be spared. But the bloody sword oft knows no 〈◊〉 , as Hos. 10. 14. the mother was dashed in pieces upon her children, Hos. 13. 16. their infants were dashed in pieces, and their women with child ripped up. So at the sack of Magdeburg by Charles the fifth, and of Merindol in France by Minerius, where the paps of many women were cut off, and their children, looking for suck at their mothers breast, being dead before, died also for hunger. Many such barbarous but cheries have been acted lately in Ireland, and begin to be also now in England (poor England, now an Ireland! ) as at Bolton in Lancashire lately. Help, Lord, or thy servant perisheth.

Verse 20. But pray ye ]

Christ saith not, Fight ye, but pray ye. To fight it boots not: for God hath resolved the lands ruin: But prayers are Bombardae & instrumenta 〈◊〉 Christianorum, as Luther hath it, the great guns and artillery of Christians, whereby they may batter heaven, and make a breach upon God himself. Flectitur 〈◊〉 voice rogante Deus. Something God will yield to the prayers of his people, even when he seems most bitterly bent, and unchangeably resolved against them. Christ here bids them pray, that their flight fell not out in the winter, when the days are short, 〈◊〉 foul, and all less fit for such a purpose. Nor on the Sabbath; when though it were lawful enough, yet it would be so much the more uncomfortable. This they were bid to pray above thirty years before the City was besieged. And they had what they prayed for. Their flight was not in winter, for the siege began about Easter, and the City was taken in September. Neither was it on the Sabbath-day, as we have cause to believe: for when Christ bids us pray for anything, it's sure he means to bestow 〈◊〉 . As when we bid our children ask us this or that, it is because we mean to give it them.

Verse 21. Tribulation such as was not, &c.]

Those very days shall be affliction: so Mark hath it, chap. 13. 19. As if the very time were nothing else but affliction itself. He that can read the history of it without tears, hath hardly the heart of a man in him. Besides those many that perished within the walls, Josephus tells us of a thousand thousand of them slain by the Romans, and 97000 carried captive. Oh see the severity of God, and tremble, Rom. 11. 22. Alterius perditio tua sit cautio. Scipio wept when he saw 〈◊〉 on fire. And when Saguntum was taken, the Romans were as much affected, as if Hannibal fuisset ad portas, the enemy had been beating upon the walls of the Capitol.

Verse 22. There should no flesh be saved ]

That is, No Jew left alive; the Roman soldiers had been so often beaten by them, that they 〈◊〉 nothing more then to rid the world of them. But God, for his Covenant sake, preserved a remnant of them, as he ever softeneth the sword of his justice in the oil of his mercy, as Nicephorus hath it. 〈◊〉 attributeth it to Titus his clemency: but our Savior here better, to God's infinite mercy to his elect. These are the salt of the earth, that sprinkled here and there, preserve it from putrifying and perishing. God gave all the souls that were in the ship to Paul, and all that were in Zoar to Lot. If it were not for his elect in the world, he would make a short work in the earth, Rom. 9. 28.

Verse 23. Then if any 〈◊〉 shall say ]

Here again our Savior returns to the description of the last times, containing the rise, reign and ruin of Antichrist, whose chief engine shall be to persuade Christ's corporal presence here and there in certain places, and to tie his worship and service to such or such a City, Country, Temple, &c. where he may be seen, touched, eaten, &c. as they feign in the Eucharist.

Verse 24. If it were possible, &c.]

Fundamentally and finally the elect cannot possibly be deceived: because both the deceived, and the deceiver are with the Lord, Job 12. 13, 16. In the Primitive Church, those capital heresies concerning the Trinity and the incarnation of our Savior did so prevail, Ut ingeniosares fuerit esse Christianum, saith Erasmus, that it was a witty thing to be a true Christian. Arianism had so overspread the world, that Athanasius seemed to be alone, as did Elias before him, and Luther after him. But God in the worst times, reserved a remnant, and at all times, will not see nor suffer any of his to miscarry: but will reduce them from their out-straies, as he did Latimer, who was (as himself confesseth) as obstinate a Papist as any was in England, till converted by 〈◊〉 ; and as he did Denckins a learned Dutchman, but a pestilent heretic, till converted by Oecolampadius; and as he did Francis 〈◊〉 , a desperate Atbeist, till converted by conference with a country-man of his not far from Florence.

Verse 25. Behold, I have told you before ]

See therefore that ye stand always upon your watch: for, for this end have I warned you: prevision is the best means of prevention. Leo cassibus irretitus ait si 〈◊〉 . To sin after warning, is to fall with open eyes, which deserves no pity. Not to be warned, is both a just presage and desert of a downfall.

Verse 26. Behold, He is in the desert ]

In such an ermitage, or blind chapel, built in a by-place to the honor of such a Saint, as our Lady of Loretto, Hall, or Shechem (Lipsius his last dotages) Behold 〈◊〉 is in the secret chambers or conclaves (scil. of Cardinals, &c. ) or cupboards, as the breaden-god born up and down in a box, or on an altar, and worshipped by the common people. The rebels of Norfolk in Edw. 6. time, brought with them into the battle the Pyx under his Canopy, as the Israelites brought the Ark, 1 Sam. 4. 3. and said it should save them. But as then the Ark, so now the consecrated God, with all the trumpery about him, was taken in a Cart, which was then instead of an altar, and there lay all in the dust. Believe them not therefore in any of these their fopperies and forgeries. The simple believeth every word: but the prudent man looketh well to his goings. He is a slave to good reason, but not easily swaied by every new opinion.

Verse 27. So shall also the coming of the son of man be ]

Clear and conspicuons, as the lightning cannot be hid or hindered from being seen all the whole heaven over. Then shall all secret sins be made 〈◊〉 , as things written with the juice of Limmons are legible, when held to the fire: as visible shall they be, and legible too, as if written with the brightest lightning upon a wall of crystall.

Verse 28. For wheresoever the carcase is, &c.]

That is, saith M. Lambert, Martyr, wheresoever is declared by the course of the Scriptures, the benefits granted to us by Christ's death, thither will men seek and fly, to know how they may enjoy the same. The sacrificed body of Christ (saith another) hath a most fragrant smell, inviting the Saints (like birds of prey) to fly from far with marvelous swiftness to this dead, but all quickening carcass.

Verse 29. Immediately after the tribulation of those days ]

After that the mystery of iniquity hath wrought effectually, and is come to an upshot: after that Antichrist hath had his full forth, as they say, and hath completed his sin, Christ shall suddenly come, as it were out of an Engine.

Verse 30. The sign of the son of man ]

That is, either Christ himself (by an Hebraism) or the dreadful dissolution of the worlds fabric, or that cloud of heaven that was of old the sign of the son of man in the wilderness, Exod. 13. 21. or the scars of his wounds, or his cross, or something else that we cannot describe, and need not search into. Look how a King, when he would gather his forces into one, sets up his standard, or appoints his rendezvous: so, such shall be the brightness of Christ's coming, that all his shall be gathered unto him by that token, not to fight; but to triumph with him and divide the spoil, as it were, being more then conquerors; and what is that but triumphers? The expectation of this day 〈◊〉 (as that did with David's soldiers at Ziklag ) digest all our sorrows.

Verse 31. And he shall send his Angels ]

As his apparitours and executioners. David went otherwise attended when he went against Nabal, then when against Goliath: So Christ shall come, when he shall come again with his troops and trumpets, &c.

Verse 32. Ye know that Summer is nigh ]

Which is so much the sweeter, because brought in, and led out by winter: so will eternal life be to the Saints, here tossed and turmoiled with variety of sufferings. Many sharp showers they must here pass thorough, Light is sown for the righteous, &c. sown only; and seed-time we know is usually wet and showry. Howbeit it is fair weather ofttimes with God's children, when it is foulest with the wicked; as the Sun rose upon Zoar, when the fire fell upon Sodom. But, if they should have never a good day in this world, yet heaven will make amends for all. And what is it for one to have a rainy day, who is going to take possession of a Kingdom?

Verse 33. Know that it is near, &c.]

Some space then there shall be, it seems, between the fore-going signs, and the coming of Christ. But though space be granted, yet grace is uncertain. Make sure work therefore betimes, lest ye come late, and be left without doors for your lingering.

Verse 34. This generation shall not pass ]

viz. That generation that immediately precedes the end of the world. That this is the sense, appears by the Antithesis, verse. 36. But of that day and 〈◊〉 knoweth no man, q. d. The generation and age wherein Christ shall come, ye may know by the signs that foreshow it, but the day and hour ye must not look to know, be you never so intelligent.

Verse 35. Heaven and earth shall pass, &c.]

What God hath written, he hath written. His word is stablished in heaven, saith David; It endures forever, saith Peter; It remaineth firm as Mount Zion, and shall stand inviolable, when heaven shall pass away with a great noise, and the earth with its works shall be burnt up, 2 Pet. 3. 10. to the terror and confusion of those profane scoffers, who deridingly demand, Where is the promise of his coming, &c? verse. 4. that say, Let him make speed and hasten his work, that we may see it, &c. Woe to you that thus desire the day of the Lord: To what end is it for you? The day of the Lord is darkness, and not light. The great day of the Lord is near, it is near and hasteth greatly. It is a day of wrath, a day of trouble and distress, a day of wastnesse and desolation, a day of darkness and gloominesse, a day of clouds and thick darkness, to them that are settled on their 〈◊〉 , and that say in their heart, 〈◊〉 Lord will not do good, neither will he do evil.

Verse 36. But of that day and hour knoweth no man ]

That the Lord will come, it is certo certius, not more sure, then what time he will come, is to us most uncertain. Sundry 〈◊〉 have been given at it by both ancient and modern Writers: most of which, time hath already refuted. In the year of grace 1533. there was one that foolishly fore-told, That the day of judgment should fall out in October next ensuing. And this he gathered out of these words, Jesus Nazarenus Rex Judaeorum. Likewise out of these, Videbunt in quem transfixerunt: the numerals of the 〈◊〉 point to the year 1532. of the later to 1533. Others there are that place the end of the world upon the year 1657. And for proof they make use of this Chronogram MVnDI Conf 〈◊〉 ; and further allege, thot the general deluge fell out in the year of the worlds creation 1657. The end of the world, saith another, will be in the year of Christ 1688, three jubilees and an half (or thereabouts) after the Reformation of Religion by Luther, &c. Joachimus Abbas had long since set the year 1258. Arnoldus de villa nova the year 1345. Michael Stiphelius Saint Luke's day in the year 1533. 〈◊〉 Leonitius the year 1583. Johannes Regiomontanus the year 1588. Adelbertus 〈◊〉 the year 1599. April 3. Nicolaus Cusanus the year 1700. Cardanus 1800. Picus Mirandula 1905. &c. So great hath been the folly and sin of many learned men, who have thus childishly set their wits to play in so serious a business, as one well censureth it.

Verse 37. So shall the coming of the Son of man be ]

Sudden and unexpected. Luther observeth, that it was in the Spring that the flood came, when everything was in it's prime and pride, and nothing less looked for then a flood: men sinned securely, as if they had lived out of the reach of God's rod, but he found them out. Security 〈◊〉 the certain usher of destruction: as at 〈◊〉 , Ziklag: Before an earthquake the air will be most quiet, and when the wind lies, the great rain falls. Frequentissimum initium calamitatis securitas, saith the Historian.

Verse 38. They were eating, and drinking ]

Wine, likely; because our Savior hereupon bids his Apostles take heed to themselves lest their hearts at any time should be overcharged with surfeiting and drunkenness, &c, Luk. 21. 34. Like as some do not improbably conjecture, that Nadab and 〈◊〉 were in their drink, when they offered strange fire, because after, they were devoured by fire from the Lord. Aaron and the Priests are charged to drink no wine nor strong drink, when they go into the 〈◊〉 of the Congregation, lest they die, Levite. 10. 12, 8, 9. S ^t Luke delivers the matter more roundly by an elegant, Asyndeton, They ate, they drank, they married, &c. q. d. they passed without intermission, from eating, to drinking, from drinking, to marrying, &c. they followed it close, as if it had been their work, and they born for no other end. Of Ninias, second King of Assyrians, Nephew haply to these Antedihunian belly-God's, it is said, that he was old excellent at eating and drinking. And of Sardanapulus, one of the same line, Tully tells us, that his gut was his god. Summum bonum in ventre, aut sub ventre posuit: and 〈◊〉 , that he hired men to devise new pleasures for him. See my Common-place of Abstinence.

Verse 39. And knew not ]

i.e. They took no kuowledge of 〈◊〉 predictions, or their own peril. Their wits they had buried in their guts, their brains in their bellies (As of the Assefish it is said, that contrary to all other living creatures he hath his heart in his belly) whoredom, wine, and new wine take away the heart, Hos. 4, 11. Carnal sins disable nature, and so set men in a greater distance from grace, which is seated in the powers of nature. I read of some desperate wretches, that drinking together, when one of them had drunk himself stark dead, the other no whit warned by that fearful example of God's wrath, poured his part of drink into the dead man's belly.

Verse 40. The one 〈◊◊〉 , the other left ]

The 〈◊〉 took all away in a manner: but at Christ's coming there shall be found a considerable company of such as shall be saved. He shall separate his Saints with a wonderful separation, and make himself to be admired in all them that believe, 2 Thess. 1. 10. How 〈◊〉 then should we work out our salvation, and ensure to ourselves our election by good works?

Verse 41. Two women shall be grinding at the 〈◊〉 ]

A poor trade, a hard task. 〈◊〉 would have every man in his honest occupation to humble himself by just labor, and so to accept of the punishment of their iniquity, Levite. 26. 41. But one of these two poor grinders at the mill, is left by Christ for her pride and profaneness. Many are humbled, but not humble, low, but not lowly. To these Christ will say, Perdidist is 〈◊◊〉 , miserrimi facti estis, & pessimi 〈◊〉 . Misery hath no whit mended you: woe be to you.

Verse 42. Watch therefore, &c.]

〈◊〉 simus, non securi, &c. Whilst 〈◊◊〉 〈◊〉 upon his bed at noon, 〈◊〉 and 〈◊〉 took away his head. Hold fast that thou hast, that no man take 〈◊〉 crown from thee. Whilst the Crocodile sleepeth with open mouth, the Indian rat gets into him, and 〈◊〉 his entrails. Satan works strongest on the fancy when the soul is drowsy. The 〈◊〉 therefore promiseth to get up early, 〈◊〉 . 7. 〈◊〉 . to shake 〈◊〉 security, and not to 〈◊〉 found henceforth supine and 〈◊〉 , but to stand upon her watch: as of Scanderbed it is said, that from his first coming to 〈◊〉 , he never slept above two hours in a night, but with restless labor prosecured his affairs. Aristotle and some others would not sleep, but with brazen balls in their hands; which falling on 〈◊〉 purposely set on their beds sides, the noise did difswade immoderate sleep. Our Savior pronounceth them three times happy that watch, Luke 12. 37, 38. 43. The blessed Angels are called Watchers, 〈 in non-Latin alphabet 〉 , Dan. 4. 10.

Verse 43. He would not have suffered his house, &c.]

And shall the children of this world be wiser for their houses, then we for our souls? what are these earthly tabernacles, these chair cottages, to our houses from heaven? All things here are terrene and 〈◊〉 , nec vera, nec vestra, subject to vanity and violence. Heaven only hath a foundation, Heb. 11. earth hath none, Job 26. 7. And things are said to be in heaven, but on earth, as ready with the least shake, to fall off. There is nothing of any stability or 〈◊〉 consistency in the creature. It is but a surface, an outside, all the felicity of it is but skin-deep. Seek therefore first God's kingdom, &c.

Verse 44. Therefore be ye also ready ]

〈◊〉 tells us, that it was a piece of Julius Caesar's policy, never to foreacquaint his soldiers of any set time of removal or onset, that he might ever have them in readiness to draw forth whithersoever he would. Christ in like manner, who is called the Captain of our salvation. Our enemy is always ready to annoy us, should we not therefore look to our stand, and be vigilant? Solomon's wisdom, Lots integrity, and Noah's sobriety felt the smart of the serpents sting. The first was seduced, the second stumbled, and the third fell, while the eye of watchfulness was fallen asleep.

Verse 45. Who then is a faithful and wise servant ]

So every man ought to be, but Ministers especially: who should so far surpass others in these good qualities, as Saul did the people, then whom he was higher by head and shoulders. They should be faithful in all God's house as servants, as stewards and 〈◊〉 of the mysteries of God, to give to every man his demense, his due measure of meat, and that which is fit for him, not (as he in the Emblem did) straw to the dog, and a bone to the asse, &c. but to everyone his portion, 1 Cor. 4. 1.

Verse 46. Blessed is that servant ]

It was Augustine's wish, that Christ when he came might find him, aut precantem, aut praedicantem, either praying or preaching. It was Latimers wish (and he had it) that he might shed his heart-blood for Christ. It was Jewels wish that he might die preaching, and he did so. For presently after his last Sermon at Lacock in Wiltshire, he was, by reasen of sickness, forced to his bed, from whence he never came of, till his translation to glory. I have heard the like of M ^r Lancaster, a precious man of God, sometimes Pastor of Bloxham in Oxfordshire, a man very famous for his living by faith. Cushamerus a Dutch Divine, and one of the first Preachers of the Gospel at Erfurt in Germany: had his pulpit poisoned by the malicious Papists there, and so took his death in God's work. What, would you that the Lord when he comes, should find me idle? said Calvin to his friends, who wished him to forbear studying a while, for his health sake. And such a like answer made Doctor Reynolds to his Physician upon the like occasion. Elijah was going on and talking with Elisha (about heavenly things, no doubt) when the charet of heaven came to fetch him. There can be no better posture or state for the messenger of our dissolution to find us in, then in a diligent presecution of our general, or particular calling.

Verse 47. Verily I say unto you, &c.]

A deep asseveration, for our better assurance and encouragement. Christ is a liberal paymaster, and his retributions are more then bountiful. 〈◊〉 thought much that the steward of his house should be heir of his goods, Genesis 15. 2. 3, Not so the Lord Christ.

Verse 48. But and if that evil servant ]

All places are full of such evil servants (and so is hell too,) as future their repentance, and so fool away their salvation. Of such dust-heaps we may find in 〈◊〉 corner: This is a depth of the devil, brim-full with the blood of many souls, to persuade them that they have yet long to live, and many fair summers to see: that there is no such haste, but that hereafter may be time enough: In 〈◊〉 comes grace: and a few good words at last will waft them to heaven, &c.

Verse 49. To eat and drink with the drunken ]

Though he neither be drunk himself, nor make others drunk, yet to be among wine-bibbers and 〈◊〉 -mongers, as Solomon hath it, Prov. 23. 20. to company with such as a frequent an immoderate 〈◊〉 , as Peters word importeth, 1 Pet. 4. 3. to drink 〈◊〉 , as Bullinger 〈◊〉 it, though there follow not an utter alienation of mind, this is here threatened. Excessive drinking is drunkenness, Ephesians 〈◊〉 . 18. though men be strong to bear it, Isa. 5. 22.

Verse 50. In a day when he looketh not, &c.]

As he did to that rich fool ( Stultitiam patiuntur opes, ) who made account he had much good laid up in store for many years; but heard ere morning, Stulte, hac nocte, Thou fool, this night, &c. Then when like a Jay he was pruning himself in the boughs, and thought least of death, he came tumbling down with the arrow in his side: his glass was run when he hoped it had been but new turned.

Verse 51. And shall cut him afunder ]

Gr. Shall cut him in twain, that is, tear his soul from his body by main force, Job 27. 8. throw him out of the world, as it were, by a firmae ejectione, and hurl him into hell, there to undergo most exquisite torments, such as they did here, that were sawn asunder, Heb. 11. hewn in 〈◊〉 as Agag, torn limmeal, as Dan. 3. 29. 2 Sam. 12. 31.

Verse 1. Then shall the kingdom of heaven ]

OUr Savior here continueth his former discourse, and sets it on by a second parable to the same 〈◊〉 : not so much for the difficulty of the matter, 〈◊〉 for our 〈◊〉 and backwardness to believe and improve it. Moses would have men whet good things upon their children's minds and memories, by going often over them, as the knife doth over the whetstone. Solomon saith good counsel should be fastened as 〈◊〉 driven home to the head, Eccles. 12. 11. Paul holds it profitable to write the same things, though not in the same words, to his Philipians, chap. 4. 1. Peter slacks not to rouse up those to whom he writes, by remembering them of those points, wherein they were ready and well-rooted, 2 Epist. 1. 12, 13. And Austin adviseth preachers so long to press the same truths, till they read in their hearers very visage that they resent and relish them.

Verse 2. Five were foolish ]

That is, some were wise, and some others foolish, and these last usually the most, imprudent, improvident, afterwitted, oculos habentes in occipitio, that foresee not a following mischief, but come in with their fools, Had I wist, with their Si praescivissem as the Lion in the fable. The Spaniards say of the Portugals that they are pocos y focos, Few and foolish. But of foolish virgins, that is of 〈◊〉 professors, that have no more then an outside, there are not a few, but more then a good many in all places, Cant. 6. 8, 9.

Verse 3. Took their lamps, and took no oil ]

Empty casks, 〈◊〉 figtrees, pretenders only to the power of godliness: of whom it may be said, as Livy saith of the Athenians, that they waged war against Philip the father of Persius King of Macedonia (so these against the devil the world and the flesh,) literis verbis{que}, quibus solis valent. These carry Uriah's letters about them destructory to themselves. For if Religion be not good, why do they profess it? If it be, why do they not practice it? To such it may fitly be said, as Archidamus to his son, rashly conflicting with the enemy without sufficient strength, Aut viribus add, aut animis adime, so either add practice, or leave profession: And as Alexander, having a soldier of his own name, and this soldier being a coward, he came to him and said, either leave off the name of Alexander, or be valiant: so let these Nominals, either lay by their lamps or take oil with them.

Verse 4. But the wise took 〈◊〉 ]

That is, true faith in their 〈◊〉 , which as oil, is spredding, softening, suppling, soaking. Christ putteth not upon his a washy color of profession (a blockwood blew) but he dieth them in grain, with true grace and holiness.

Verse 5. While the bridegrom tarried ]

Tarry he doth. 1. To exercise our patience. 2. To eneager our desires. 3. That his elect may be all gathered. 4. That the mystery of iniquity may be fulfilled. 5. That the prophecies may be accomplished, &c.

Verse 6. There was a cry made ]

By the trumpet of the Archangel, and the voice of God, say some Interpreters: and Jerome reports it for an Apostalicall tradition, that Christ shall come at midnight. But of that hour no man knoweth, saith the Judge himself. Others there are that expound this cry, of the Preaching of the Gospel, according to that voice of the crier, Prepare ye the way of the Lord, &c. Matth. 3. And here— clames ut Stentora vincas, Cry aloud, spare not, &c.

Verse 7. And trimmed their lamps ]

The 〈◊〉 also made a fair flourish, and held themselves, haply, in case good enough for heaven; deceiving their own hearts, or rather deceived by them, whiles they use fallacious and specious 〈◊〉 , Jam. 1. 26. to make themselves believe their penny to be good silver, when asit is nothing better then a slip.

Verse 8. Our lamps are gone out ]

They were not lighted lamps, 〈◊〉 sparks of their own 〈◊〉 ; fantastical fire, an ignis fatuus, a painted flame, which neither heats nor lights. The glowworm seems to have both heat and light, but touch it, and it hath neither. Alchymy gold may seem brighter and 〈◊〉 then true gold, but it can neither pass the seventh fire, nor comfort the heart as a cordial. so here. A man may live by a form, but he cannot die by it. They that kindle a fire, but not of God's sanctuary, and compass themselves about with specious 〈◊〉 , 〈◊〉 may walk here for a while in the light of their 〈◊〉 , and in the sparks that they have kindled. But when 〈◊〉 done, this is all they shall have of God's hand, they shall lie 〈◊〉 in sorrow, Isa. 50. 11.

Verse 9. Lest there be not enough, &c.]

The best have naught to spare, what ever Papists fancy of the Church-treasury. The righteous is scarcely saved; at death he finds all he could do little enough: though he began betime, and 〈◊〉 himself to his utmost, hard and 〈◊〉 gets he to heaven, though he hath instantly served God day and night ( Act. 26. 7.) with a kind of 〈◊〉 and vehemency.

Verse 10. And they that were ready, went in, &c.]

The bridegroom waits no man's leisure: Love is 〈◊〉 of delays, leaps over all impediments, those mountains of Bether or division, that it may have not a union only, but a unity with the beloved.

Verse 11. Afterward came also the other Virgins ]

The greater number by ods, that stand trifling and bafling with Christ, and their souls, futuring their repentance, Epimetheus Postmasters, semper victuri in Seneca's sense. Ioho saphat in temporals, was 〈◊〉 wise too late, 2 Chron. 18 31. & 20. 36, 37. and paid for his after-wit: howbeit in spirituals he was a wise virgin, made sure work for his soul, which was an high point of heavenly prudence.

Verse 12. Verily I say unto you, I know you not ]

i.e. With a knowledge of approbation or delight. Verbanotitiae, apud Hebraeos secum trahunt affectum. See more above in the Note upon, chap. 7. v. 23.

Verse 13. Watch therefore ]

Left ye smart for it, when God 〈◊〉 send out summons for sleepers. This is an exhortation answerable to that chap. 24. 42. and the upshot of that, this, and the 〈◊〉 parable. See the Notes there.

Verse 14. And delivered unto them his goods ]

There is scarce any man but hath someone thing or other in him, that is excellent and extraordinary: some special talent to trade with, some honey to bring to the common hive, have he but an heart to it. Suacui{que} dos est. Let every man according to his several ability, improve what he hath to the common benefit. Freely he hath received, freely let him give: ability he hath none but from God; who yet, for our encouragement, is pleased to call that ours, that is his own work in us.

Verse 15. According to his several ability ]

Usurers use not to lend to those that cannot give pledge or security. Howbeit we have nothing of our own, but according to the measure of our gifts and faith, Ephes. 4. the measure of the rule distributed to 〈◊〉 , 2 Cor. 10. 13. the measure of grace concredited, Rom. 12.

Verse 16. Went and traded ]

Grace grows by exercise, and decays by disuse: as that side of the teeth which is least used in chewing, is apt to have more rheum to settle upon it. Though both arms grow, yet that which a man useth, is the stronger and bigger: so is it in both gifts and graces. In birds their wings, which have been used most, are sweetest. Among trees, that which is planted and plashed against a wall, the more it is spread and laid forth in the branches, even to the least twig, the more warmth and vigor it gets from the Sun-beams, and the more 〈◊〉 it beareth. So here.

Verse 17. He also gained other two ]

The Lord, as he hath a fatherly 〈◊〉 to our weakness, so as not to overlay us, so he takes well a worth what we are able, and exacts no more then he gives. Despise not therefore the day of small things, since God doth not, Zech. 4. 10. Neither cast away your confidence, because not good to such a degree: but be faithful in weakness, though weak in faith. A palsy-hand may receive an alms: he that had but half an eye might look upon the brazen serpent, and be healed.

Verse 18. Digged it in the earth ]

Through sloth and pride: as many now-adaies, will do no more service to God then may breed admiration amongst men. Some preachers (saith one) to win applause, set forth at first with such a strife to seem eloquent and learned, that they quickly spend their store: and then, rather then they would be observed to want, they will give over preaching, or else preach once a quarter, to air their learning, and keep it from moulding.

Verse 19. And reckoneth with them ]

This is that we must also come to. Christ will one day say, Redde rationem, 〈◊〉 an account of thy Stewardship. Cicero could say, Let us so frame our course, as that we reckon upon our last reckoning, & make account we must all come to an account. And, because often-reckonings keep long-friends, Villicus rationem cum Domino crebro putet, saith Cato, Let us be oft dealing with ourselves, and setting things to rights, betwixt God and our own souls: so shall we have the less to do at last cast. Sparing a little pains at first, doubleth it in the end: as he who will not cast up his books, his books will cast up him at length.

Verse 20. He that had received five ]

He was first called • o an account, and if four, or but one of his five talents had •• in dead and unoccupied, he had been doomed for his ill-husbandry. See that ye receive not any grace of God in vain: neither envy those that have much: a proportion is expected, Non tantùm otiosi, sed cunctatores plectentur. Thou idle, and therefore evil servant, verse. 26.

Verse 21. Thou hast been faithful over a few things ]

So the Lord calleth the greatest measure of grace here attainable, in comparison of heavens holiness and happiness, Ne donis vel bonis nostris effer amur. What's a spark to the Sun, a drop to the Ocean?

Verse 22. Lord, thou deliveredst unto me two talents ]

It is with Christians as with planets. The Moon goes her course in a month, the Sun in a year, the rest not but in many years, yet at length they finish. Let us be doing as we can, and our reward is sure with God. Covet rather graces then gifts; as to pray more fervently, though less notionally or elequently. Stammering Moses must pray, rather then well-spoken Aaron. The Corinthians came behind in no gift, 1 Cor. 1. 7. yet were babes and carnal, Chap. 3. 2, 3.

Verse 23. Well done good and faithful servant ]

Though this second had the same good acceptance as the former, yet it follows not that they were both alike rewarded; but had a different degree, as of grace, so of glory.

Verse 24. Lord I know that thou wert, &c.]

Invalidum omn • naturâ querulum. A sorry senseless excuse it is that this man makes for himself: and such as is both false and frivolous. It shows 〈◊〉 utter emptiness of the oil of God's grace, when men's lips, like doors on rusty hinges, move not without murmuring and malecontentednesse.

Verse 25. I was afraid and went and hid, &c.]

So God must bear the blame of his unfaithfulness. The foolishness of man perverteth his way, and (then to mend the matter) his heart free • ter • against the Lord, or at least he digests his choler, as horses do, by champing on the bridle-bit.

Verse 26. Thou wicked and slothful servant ]

God puts no difference between betwixt Nequaquum & nequum, an idle and an evil servant. Had idleness been a calling, this servant had been both a good husband, and a good fellow too. But what saith the Heathen? Nae illi falsi sunt, qui diversissimas res expectant, ignaviae voluptatem, & praemia virtutis,

Verse 27. Received the same with usury ]

Our Savior doth no more patronize Usury here, then he doth injustice, Luk. 16. 1. The •• , 1 Thess. 5. 2. Dancing, Matth. 11. 17. Olympic games, 1 Cor. 9. 24.

Verse 28. Take therefore the talent from him ]

God will take his own, and be gone from an unworthy people or person. The Idol-shepherds arm shall be clean dried up, and his right eye utterly darkened, Zech. 11. 17. It is no hard matter to observe a wain and decay of God's gifts in them that use them not; till at last, Zedekiah like, they may say, When did the Spirit depart from me? And, as many of Ishbosheths friends shrank together with Abner, so do men's abilities fail amain, when once they begin to fail, till at last God lays them aside, as so many broken vessels, and cause them to be forgotten, as dead men out of mind, Psal. 31. 21.

Verse 29. But from him that hath not, shall be, &c.]

See the Notes on Chap. 13. 12. Where the like is spoken, but with this difference. There our Savior speaketh of proud men, such as arrogate to themselves that they have not: Here of idle and evil persons, such as improve and employ not that they have: the rust of whose worth shall rise up against them, Jam. 5. 3.

Verse 30. And cast ye the unprofitable servant ]

That had his soul for salt only, to keep his body from putrifying, that worthless, sapless, useless man, that is no more missed, when gone, then the parings of ones nails, that never did good among his people, Ezek. 18. 18. but lived wickedly, and therefore died wishedly. A way with such a fellow, saith Christ, from off the earth, which he hath burdened, &c.

Verse 31. And all the holy Angels with him ]

He shall not leave one behind him in heaven. 〈◊〉 , what a brave bright day must that needs be, when so many glorious Suns shall shine in the firmament, and among, and above them all the Sun of righteousness, in whom our nature is advanced above the brightest Cherub?

Verse 32. And before him shall be gathered all ]

Then shall Adam see all his Nephews at once: none shall be excused for absence at this general Assizes, none shall appear by a proxy, all shall be compelled to come in and hear their sentence; which may be, as some conceive, a long while a doing. It may be made evident (saith one) from Scripture and reason, That this day of Christ's kingly office in judging all men, shall last haply longer then his private administration now (wherein he is less glorious) in governing the world. Things shall not be suddenly shuffled up at last day as some imagine.

Verse 33. The sheep on the right hand, &c.]

A place of dignity and safety. Our Savior seems here to allude to that of Moses his dividing the Tribes on Gerizim and Ebal. Those six Tribes that came of the free-women are set to bless the people: as the other five, that came of the bond-women (whereunto is adjoined Reuben for his incest) are set to say Amen to the curses, Deut. 27. 11, 12, 13.

Verse 34. Come ye blessed of my Father, ]

Paterue alloquitur. As who should say, Where have ye been, my darlings, all this while of my long absence? Come, Come now into my bosom, which is now wide open to receive you, as the welcomest guess that ever accoasted me, &c. And surely, if Jacob's and Josephs meeting were so unspeakably comfortable: If Mary and Elizabeth did so greet and congratulate, O what shall be the joy of that 〈◊〉 day!

Verse 35. For I was an hungered ]

For in this place, denoteth not the cause, but the evidence. It is all one as if I should say, This man liveth, for behold he moveth. Where it will easily be yielded, That motion is not the cause of life, but the evidence and effect of it. So here. Merit is a mere fiction, since 〈◊〉 can be no proportion betwixt the work and the 〈◊〉 .

Verse 36. Naked, and 〈◊〉 clothed me ]

Darius, before he came to the Kingdom, received a garment for a gift of one Syloson. And, when he became King, he rewarded him with the command of his country Samus. Who now will say that Syloson merited such a boon for so small a courtesy? A Gardener, offering a rape-root (being the best present the poor man had) to the Duke of 〈◊〉 was bountifully rewarded by the Duke: Which his Steward observing thought to make use of his bounty, presenting him with a very fair horse. The Duke ( ut perspicaci erat ingenio, saith mine author) being a very wise man, perceived the project, received the horse, and gave him nothing for it. Right so will God deal with our merit-mongers, that by building monasteries, &c. think to purchase heaven.

Verse 37, 38, 39. Then shall the righteous, &c.]

Not that there shall be then any such dialogisme, (say Divines) at the last day: but Christ would hereby give us to understand, That the Saints rising again and returning to themselves, can never sufficiently set forth such a bounty in Christ, whereby he taketh all they do to their poor necessitous brethren, in as good part, as done to his sacred self.

Verse 40. One of the least of these my 〈◊〉 ]

What a comfort is this, that our own brother shall judge us, who is much more compassionate then any Joseph? What an honor that Christ calls us his brethren? What an obligation is such a dignity to all possible duty? that we stain not our kindred. 〈◊〉 being invited to a place, where a notable harlot was to be present, asked counsel of 〈◊〉 , what he should do; He bad him only remember, that he was a Kings son. Remember we that we that we are Christ the Kings brethren, and it may prove a singular preservative. Vellem si non essem Imperator, said 〈◊〉 , when an harlot was 〈◊〉 unto him, I would, if I were hot General. Take thou the pillage of the field, said Themistocles: to his friend: for thou art not Themistocles.

Verse 41. Then shall he say also, &c.]

Then: Judgment as it begins here at God's 〈◊〉 , so shall it at the last day. The elect shall be crowned, and then the reprobates doomed and damned.

Verse 42. For I was an hungered, &c.]

Ill works are the just causes of damnation, as being perfectly evil. But good works can be no such causes of salvation, because due debts to God, and, at the 〈◊〉 , imperfect.

Verse 43. I was a stranger, &c.]

These fools of the people 〈◊〉 a price in their hands to get 〈◊〉 (as Joseph by his 〈◊〉 bought the Land of Egypt ) but they had no 〈◊◊〉 it. 〈◊〉 son to Henry the third of England, was elected King of 〈◊〉 being 〈◊〉 therein before 〈◊〉 〈◊〉 of 〈◊〉 〈◊◊〉 . The Spaniard pretended and 〈◊◊〉 have been first elected. But, being it seems a 〈◊◊◊〉 , 〈◊◊〉 drawing lines, when he should have 〈◊◊〉 his 〈◊〉 , and so came prevented of his hopes. And is not this many 〈◊◊◊〉 fault and folly?

Verse 44. Lord, When saw 〈◊〉 , &c.]

They were 〈◊〉 , and could not see Christ in poor Christians, whom they should have looked upon, as the only earthly Angels, the dearly beloved of Christ's soul, Jer. 12. 7. The house of his glory, Isa. 60. 7. An ornament of God, Ezek. 7. 20. A royal diadem in the hand of Jehovah, Isa. 62. 3.

Verse 45. Inasmuch as ye did it not to one, &c.]

Omissions then are damnable 〈◊〉 . Ammonites and Moabites were bastardized and banished the beauty of holiness, the Tabernacle of God, to the tenth generation, because they met not God's Israel with bread and water in the wilderness. Not to do justice is injustice: not to show mercy is cruelty. Where then will oppressors appear, that grind the faces of the poor, that quaff their tears, and make music of their shreeks? Go to now ye rich men, weep and howl, &c. I am. 5. 1, 2, 3. If not relieving of the poor damns men, What shall robbing do, but double damn?

Verse 46. And these shall go away, &c.]

The sentence began with the godly, the execution with the wicked: 〈◊〉 that the godly may see their desire upon their enemies, Psal. 58. 10. and 79. 10. And also, that in the others misery, they may behold, by the difference, their own felicity: and thereby be moved to lift up many an humble, joyful and thankful 〈◊〉 to God.

Verse 1. And it came to pass when, &c.]

THis is our Evangelists transition from the Ministry of Christ's Doctrine, to the Mystery of his passion. He had hitherto taught salvation, and now is declared how he wrought it. He had done the office of a Doctor, now of a Redeemer: of a Prophet, now of a Priest.

Verse 2. Is the feast of the passover ]

At which feast, Christ 〈◊◊〉 was sacrificed for us, 1 Cor. 5. 7. and we were purchased by his blood, as Israel was typically out of the world, by the blood of the pascal lamb; our hearts being sprinkled therewith by the 〈◊〉 bunch of faith, from an evil conscience, and our bodies washed with pure water, Heb. 10. 22.

Verse 3. Then assembled together, &c.]

Here was met a whole Council of 〈◊〉 to crucify Christ. General Councils may 〈◊〉 then in necessary and fundamental points: as the Council of 〈◊〉 and Seleucia (held in two Cities, because no one was able to contain them for multitude, yet) 〈◊〉 for Arius against the deity of Christ. The truth of 〈◊◊〉 be locked up within the hearts of such a company, as in competition of 〈◊〉 ages, cannot make a greater part, in a general Council.

Verse 4. Take Jesus by 〈◊〉 , and kill him ]

Craft and cruelty go commonly coupled in the Churches 〈◊〉 . Neither of them wants their mate, as the Scripture speaks of those birds of prey and desolation, Isa. 34. 16. These 〈◊〉 and Elders were so bitterly bent against Christ, 〈◊〉 nothing would satisfy them but his blood. All plants and other 〈◊〉 have their growth and increase to a period, and 〈◊〉 , their declination and decay, 〈◊〉 only the 〈◊〉 , who grows bigger and bigger, even till death. So 〈◊〉 all passions and perturbations in man's mind their intentions and remissions, except only malicious revenge. This dies not, many times, but with the man (if that) as nothing 〈◊〉 quench the combustible slime in Samosaris, nor the 〈◊〉 flame of the 〈◊〉 〈◊〉 , but only earth. Saint 〈◊〉 tells us, That our Savior being reviled, did not only commit his cause to God, but Himself to God: as expecting the increase of his enemies opposition, till they had put him to death.

Verse 5. Not on the feast-day, lest, &c.]

But God would have it on that feast-day, and no other, Act. 4. 27. And here these wicked ones fulfill the divine decree: but no thank to them: more then to Haman for 〈◊〉 advancement, whereunto Haman held the stirrup only. 〈◊◊◊〉 devitatur impletur, saith a 〈◊〉 .

Verse 6. Now when 〈◊◊〉 in 〈◊〉 ]

This History of a thing acted before Christ came to 〈◊〉 , comes in here somewhat out of place; to show the ground and occasion of Judas his treason, which was discontent at the 〈◊〉 of such a prize, and our Savior's sharping him up, for showing his dislike.

Verse 7. An Alabaster box of very precious, &c.]

Pliny telleth us, That they were wont to keep the most costly 〈◊〉 in boxes of Alabaster. And 〈◊〉 reckoneth 〈 in non-Latin alphabet 〉 , an Alabaster box of ointment, among the 〈◊〉 things, that 〈◊〉 the Persian sent for a present to the King of 〈◊〉 . Mary thought nothing too costly for Christ. See the Notes on John. 12. 3.

Verse 8. 〈◊◊◊〉 : ]

Not all, but one of them was 〈◊〉 , 〈◊〉 . 〈◊〉 , (as John explains Matthew ) who yet was of such esteem and authority amongst 〈◊◊〉 , that what he did, they are all said to do, and possibly they might, some of them, be drawn to do the same by his example, and upon so specious a pretence of charity to the poor.

Verse 9. For this 〈◊◊◊〉 been sold. ]

〈◊〉 , and 〈◊〉 it had 〈◊〉 sold, had it been a 〈◊〉 and idle expense; such as is now-adaies ordinary in fine-clothes, sumptuous feasts, over stately buildings, &c. But here it is a senseless sentence that 〈◊〉 uttereth, out of discontent only, that he missed of so fat a 〈◊〉 . A varice made 〈◊〉 , as it did 〈◊〉 , think all which he acquired not, to be lost, Quicquid non 〈◊〉 , 〈◊〉 est.

Verse 10. Why 〈◊〉 ye the 〈◊〉 ? ]

Christ will patronize his well-doers, and stick to them though all forsake them, 2 Tim. 4. 16, 17. He many times pleads for them in the consciences of 〈◊◊◊〉 , who 〈◊〉 more thoughts 〈◊〉 such, then the world is 〈◊〉 of: and 〈◊〉 afraid of the name of God, whereby they are called, Deut. 28. 9, 10.

Verse 11. The poor 〈◊〉 have 〈◊〉 with you ]

To try and to exercise your liberality, 〈◊〉 your justice, as the Syriac calleth it, Prov. 3. 27. With-hold not thy goods from these owners thereof.

Verse 12. She did it for my burial ]

This Mary perhaps understood not. So things that we think come to pass by hap-hazard, are preordained, and sweetly ordered by Almighty God in his secret counsel, and by his fatherly providence, to excellent ends many times, such as we never thought on-

Verse 13. Be told for a memorial of her ]

Though now she be sharply 〈◊〉 by the 〈◊〉 for a wast-good. Do well, and 〈◊〉 ill, is written upon heaven gates, said that Martyr. But God will both right his wronged, and honor his disparaged. 〈◊〉 〈◊〉 now smells as sweet in all God's house, as ever her ointment did; when Judas his name rots, and shall do to all posterity. Yea in the next world, Mary and such, we shall look upon, likely, with thoughts of extraordinary love and sweetness throughout all eternity: as Judas and such, with execrable and everlasting detestation.

Verse 14. Then one of the twelve, &c.]

sc. When he heard of the chief Priests and Elders meeting about such a matter, Satan 〈◊〉 him on being now malcontent, to make one amongst them. That spirit of darkness loves to dwell in a soul that is clouded by passion: as in Saul when he was envious at David, and here in 〈◊〉 , when defeated of his design, and 〈◊〉 at his Masters 〈◊〉 .

Verse 15. What will ye give 〈◊〉 ]

Take heed and beware of 〈◊〉 , saith our Savior: for it is the root of all evil, saith Paul; a breach of the whole decalogue, as some Divines have demonstrated, and universal experience hath confirmed. These 〈◊◊〉 , as one calleth them, are still found everywhere: such as will sell their souls to the devil with Ahab, 〈◊〉 for seven years enjoyment of the Popedom, as some have done, but for a few paltry shillings, as Judas here did, or some other pidling profit. This our Savior calleth the Mammon of iniquity, which is the next odious 〈◊〉 to the devil himself.

Verse 16. And from that time he sought ]

So it was no sudden but a prepensed wickedness, done in cold blood, and upon mature deliberation. God's people when they sin, they are preoccupated, and taken before they are aware, Gal. 6. 1. There is no way of wickedness in them, ordinarily. It is of incogitancy: put them in mind, and they mend all. Or it is of passion; and passions last not long. They deny not Christ that bought them: they can do nothing against the truth, they will not fongoe God upon any terms, they never sin with deliberation about this chief end: if they err, it is only in the way, as thinking that they may fulfill such a lust, and keep God too.

Verse 17. Now the first day ]

That is, on the fourteenth day of the first month, according to the law. The Priests for politique respects, had adjourned this feast to the 〈◊〉 day being the Sabbath, against the letter of the law; that the celebrity might be the greater, and the people were ruled by them. Our Savior followeth not a multitude, not observeth man's tradition herein, but God's preseription: No more must we. This S ^t Luke plainly intimateth in his 〈 in non-Latin alphabet 〉 Luk. 22. 7. Then came the day of unleavened bread when the Passover ought to be killed; though the custom were otherwise.

Verse 18. Go into the city to such a man ]

Meaning some man of his special acquaintance, for so the Greek imports, though he named him not. So Palmoni hammedabber, such an one the speaker, Dan. 8. 13.

Verse 19. Did as Jesus had appointed them ]

With a kind of blind obedience: such as we must yield to God, notwithstanding all unlikely hoods or scruples whatsoever, cast in by carnal reason. This the scripture calls the obedience of faith, and commends it to us, in the examples of Abraham, Moses, others, Heb. 11.

Verse 20. He sat down with the 〈◊〉 ]

With Judas among the rest: though Hilary hold otherwise, for what reason I know not. Christ sat at the Sacrament, when yet the gesture imported in the Law was standing: and this sitting at the Passover was nowhere commanded, yet by the godly Jews, was generally used. Let this heap of wheat (the Lord's supper, as some interpret it) be set about with lilies, that is with Christians, white, and of holy life: that's the main matter to be looked to.

Verse 21. And as they did eat, he said ]

With a great deal of detestation of so horrid a fact; to see the frontlesse traitor bear himself so bold amongst them, having now hatched so prodigious 〈◊〉 villainy.

Verse 22. And they were exceeding sorrowful ]

Not joyful (as some would have been,) to find out other men's faults, and to exagitate them. Not only those that make but that lovelies, yea or unseasonable truths in this kind, are shut out of heaven among dogs and devils.

Verse 23. He that dippeth his hand, &c.]

My fellow-commoner, my familiar friend. This greatly aggravateth the indignity of the matter. He was ex societate Jesus that betrayed him. So do the pretended Jesuits, Jebusites, at this day. Julius Caesar was slain in the Senate-house by more of his friends then of his enemies, quorum non expleverat spes inexplebiles, saith Seneca. But the wound that went nearest his heart, was that he received from his son Brutus. 〈 in non-Latin alphabet 〉 ; this pierced him worse then any ponyard. Q. Elizabeth's grief and complaint was, that in trust she had found treason.

Verse 24. The son of man goeth ]

That is dieth, suffereth. Death was to him but an 〈 in non-Latin alphabet 〉 as it is called Luke 9. 31. that is, an outgoing, or a departure. It was no more betwixt God and Moses, but Go 〈◊〉 and dy, as it was said to another Prophet, Up and eat. He that hath conversed with God here, cannot fear to go to him; cannot hold death either uncouth, or unwelcome.

Verse 25. Master, is it I? ]

Desperate impudency! debauched hypocrisy! Had he the face to ask such a question? He could not but know that Christ knew all: yet hoped he perhaps, that of his wonted gentleness, he would conceal him still, as he had done for certain days before. But incorrigible and incurable persons are no longer to be born with. He heareth therefore, Thou hast said it: that is, Thou art the man I mean. Thus Christ pulls of his visor, washeth off his varnish, and maketh him to appear in his own colors, a covetous caytiffe, an impudent dog, a breathing devil, as Chrysostom hath it.

Verse 26. Jesus took bread ]

From bread and wine used by the Jews at the eating of the Paschal lamb, without all command of Moses, but resting upon the common reason given by the Creator, Christ autorizeth a seal of his very flesh and blood. And as the householder, at the end of that solemn supper, blessed God, first, taking bread, and again, taking wine: so, that we should not turn his seal into superstition, he followeth that plainness: 〈◊〉 miseri mortals, in istorum mysteriorum usu, in rebus terrestribus haereant & 〈◊〉 , as Beza gives the reason. For which cause also, saith he, even in the old Liturgy they used to cry out to the people at the Lord's table, Sursum corda, Lift up your hearts: that is, Look not so much to the outward signs, in the Sacraments, but use them as ladders to mount you up to Christ in heaven.

Verse 27. And he took the cup ]

Anciently of glass, afterwards of wood, and lastly of silver or gold. Whence that saying of a Father, Once there were wooden cups, golden priests: now there are golden cups, but wooden priests.

Verse 28. For this is my blood ]

This cup is my blood, viz. in a Sacramental sense; as before the bread is said to be Christ's body: If the words of Christ when he said, This is my body, did change the substance, then belike, when Christ said, This cup is my blood, the substance of the cup was likewise changed into his blood, said Shetterden the Martyr to Archdeacon Harpfield. And you can no more enforce of necessity (said another Martyr) from the words of Christ the changing of the bread and wine into his body and blood, then the wives flesh to be the natural and real flesh of her husband, because it is written, They are not two but one flesh. Besides whereas it is forbidden that any should eat or drink blood, The Apostles notwithstanding took and drank of the cup, &c. And when the Sacrament was administered, none of them all crouched down, and took it for his God. Quandoquidem Christiani manducant Deum quem adorant, said Averroes the Arabian, sit anima mea cum Philosophis. Since Christians eat their God, I will have none.

Verse 29. I will not drink hence forth ]

So he takes his farewell of his Disciples: alluding, likely, to that custom among them of drinking no more, till the next day after they had drunk, each his part, of the parting-cup.

Verse 30. And when they had sung an hymn ]

The Jews at the Passover sang the great Hallelujah, that is the hundred and thirteenth Psalm, with the five following Psalms. This they began to sing, after that dimissory cup aformentioned. At all times we should sing Hallelujah's, with grace in our hearts to the Lord: but at the Sacrament the great Hallelujah, the Hosanna Rabbah. We should credit the feast by our spiritual jollity, shouting as a giant after his wine, singing and making melody to the Lord in our hearts. Chrysostom maketh mention of an hymn: of thanksgiving, wont to be used by the Monks of his time, after they had supped: and he calleth them Angels for their holy and heavenly life and conversation. We should come from the Lord's table, as Moses did from the mount, with our faces shining, as the good women did from the sepulcher, with fear and great joy, as the people went to their tents from Solomon's feast, joyful and glad of heart, 1 King. 8. 66. If those in the wilderness were so cheered and cherished by their idolatrous feast afore the golden calf that they did eat and drink, and rise up to play, how much more should we by this blessed banquet? To whet our stomachs, let faith feed upon some promise before the Sacrament. A moderate break-fast gets a man the better stomach to his dinner, &c.

Verse 31. All ye shall be offended because of me ]

Why? what had that righteous one done? Nothing but that his cross lay in their way, whereat they stumbled shamefully, and left him, to wonder that he was left alone, Isa. 63. 5. Adversity is friendless, saith one Heathen: Et cum fortuna, stat{que} cadit{que} fides, saith another. Job found his friends like the brooks of Tema, which in a moisture swell, in a drought fail. Tempora si fuerint nubila, solus eris.

Verse 32. But after I am risen again, &c.]

Infirmities bewailed, break no square. Our sins hurt us not, if they please us not. The Church stands as right with Christ, when penitent, as whiles innocent, Cant. 7. 12. with chap. 4. 1. 2. &c. Her hair, teeth, temples, all as fair and well featured as ever.

Verse 33. Though all men should be offended ]

Peter spake as he meant, but his heart deceived him, as did likewise David's, Psal. 39. 1, 2, 3. and Orphah's, Ruth 1. 10. and those Israelites in the wilderness, that were turned aside like deceitful bows, Psal. 78. 57. They levelled both eyes and arrows (that is both purposes and promises) to the mark of amendment, and thought verily to hit: but their deceitful hearts, as naughty bows, carried their arrows a clean contrary way. So did Peters here, so will the best of ours, if we watch them not.

Verse 34. Before the cock crow, &c.]

Christ mentioneth the cock, quià tum strenuum pugnatorem decebat tale praeconium, saith one. The presumption of proud flesh never but miscaries: when humble self-suspicion holds out, and hath favor. The story